This week, we shall continue with
the study of the Book of Deuteronomy in the Old Testament.
vv. 1-15—Specific Legislations—Rules of Wars with nations “at a distance”
(1) War is obviously a normal part of a nation’s life: Why then should Israel not be afraid, even if the enemies are obviously stronger than they are? (v. 1)
(2) Why then should the battle be preceded by an address of the (high) priest? (v. 2)
(3) What is the message the priest should deliver? (vv. 3-4)
(4) Exemptions of military services (vv. 5-8: see Note below)
a. Who belong to the first two types of exemption? (vv. 5-6)
b. Given that the very purpose of the gift of the land by God to them was an inheritance to enjoy, what might be the reason behind the exemption?
c. Who belonged to the third type? (v. 7)
d. What is the reason behind this exemption?
e. Who belonged to the 4th type of exemption? (v. 8)
f. Should such people be exempt from fighting for their nation? Why or why not?
g. Although these provisions have not made it clear, what do you think happens if the person who qualifies under one of these exemptions still volunteers to go to battle?
(5) What might be the spiritual application to us today, as our Christian lives are often likened to a war? (2 Cor. 10:3-4; Eph. 6:12)
(6) Why should they offer peace as the first resort? (vv. 10-11)
(7) How should they treat the women, children, livestock and other things they plunder? (v. 14)
vv. 16-20—Specific Legislations—Rules of War with nations of the six neighboring peoples
(8) What is the main difference in the rules of war when they are against the six neighboring peoples in the Promised Land and when they are against those from nations far away? (vv. 16-17)
(9) What is the reason for the difference? (v. 18)
(10) How are they to deal with trees in the land they capture? (v. 19)
(11) What is the reasoning behind the sparing of fruit trees? (v. 20)
(12) What is the main message to you today and how may you apply it to your life?
Note:
“According to Josephus (Ant. iv. 8, 41) the enjoyment of them (consecrated houses) was to last a year…when fruit trees were planted (Lev. 19:23ff. )…the fruit was not to be eaten for the first three years, and that of the fourth year was to be consecrated to the Lord; and it was only the fruit that was gathered in the fifth year which could be applied by the owner to own use… (The exemption to the newly wed) is extended still further in ch. 24:5…for a whole year from military service and other public burdens.”
(K&D, 939)
However, the provision of Lev. 19:23 might be intended to apply only to the time they entered into the Promised Land and planted fruit trees for the first time.
本週我們會繼續研讀舊約申命記。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
20:1-15—個別的律法—與非隣邦爭戰的條例
戰爭是國家要面對的現實：遇強敵時，以色列人當如何是好？(20:1)
(1) 為何出戰前要先由（大）祭司說話？(20:2)
(2) 祭司要向出戰的軍兵說什麼？(20:3-4)
(3) 免兵役的條例(20:5-8; 亦參下註)
a. 免役的第一、二類是什麼人？(20:5-6)
b. 背後的原因是什麼？(與神賜應許地的因由有關嗎？)
c. 免役的第三類是什麼人？(20:7)
d. 背後的原因是什麼？
e. 免役的第四類是什麼人？(20:8)
f. 第四類人免役的原因是否合理？為什麼？
g. 雖然摩西並沒有交代不願免役者的處理：你認為他們可以出戰嗎？
(4) 聖經告訴我們新約信徒是處於屬靈爭戰中（林後10:3-4；弗6:12）：我們可以怎樣應用以上原則在我們身上？
(5) 為何這裡說要先求和睦？(20:10-11)
(6) 他們要怎樣處理所擄掠的婦女、孩子和牲畜等？(20:14)
20:16-20—個別的律法—與近隣爭戰的條例
(7) 與近隣（所提的六個邦國）爭戰的條例，和與遠處的邦國爭戰的條例主要有什麼分別？（20:16-17）
(8) 原因何在？
(9) 該如何處理果樹？(20:19)
(10) 原因何在？(20:20)
(11) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“按（猶太史家）約瑟夫所載（Ant. iv. 8, 41），可享用（剛奉獻的）房屋一年……初植的果樹(按利19:23ff）……頭三年的果子不能被吃用，第四年的收成歸耶和華；惟有第五年的果子才能吃用……（至於新婚者免役期），按24:5……是延至一年，包括其他公事。” (K&D, 939) 不過，按利未記19:23的條例似是適用於剛進應許地的種植而已。
“Then the officers shall add, “Is anyone afraid or fainthearted? Let him go home so that his fellow soldiers will not become disheartened too.” (Deut. 20:8)
Upon reading the various exemptions to military service in Deuteronomy 20, one might wonder why such provisions were given, if they would they be abused, and whether they were fair at all?
However, these exemptions serve to highlight how different the people of God are to be from the nations around them. Just as with all the preceding legislations, these seek to highlight the following as well:
- These exemptions serve to highlight that the battle of God’s people ultimately belongs to the Lord: As a result, victory does not depend on “horse and chariots” (20:1) or even the number of people. In order words, even when most people abuse these provisions (especially the fourth exemption that basically exempts everyone who does not want to fight), God can still give them victory with the smallest of army—Gideon’s victory over the mighty Midian army with only three hundred men is a prime example as he exempted anyone who “trembles with fear” (Jdg. 7:3).
- Whether it be the exemption of the new house-owners, the new vineyard-owners or the newlywed, the aim is to recruit only those whose hearts are undivided and are able to devote themselves singularly to the cause of the Lord.
These military exemptions speak volumes about God’s desire for us. As Christians soldiers today who are not engaged in the physical warfare of the world, “we do not wage war as the world does” (2 Cor. 10:3). It is important for us to be reminded that “Our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” (Eph. 6:12) As a result, our “battle is the Lord’s” (1 Sam. 17:47); we can never win on our own; and God only can use those whose hearts are devoted to Him singularly without being entangled by civilian or worldly affairs (2 Tim. 2:4; 1 Cor. 7:33-34).
「官長又要對百姓宣告說：誰懼怕膽怯，他可以回家去，恐怕他弟兄的心消化，和他一樣。」(申20:8)
讀到申命記第20章所記載諸多可免役的條例，心中不禁在問：“難道神不怕百姓以這些為藉口，不用冒死衛國？這豈不是對其他軍兵不公平？”
但我就想到，申命記眾多重複的條例，就是要以色列人要顯出與列國有別；這裡的條例也不例外：
- 這些免役的條例正顯出神子民的爭戰，其實是神的爭戰(the battle belongs to the Lord) ；故此，不是倚靠「馬匹、車輛」(20:1) ，或是人多勢眾。換句話說，就算有不少人利用那些條例為藉口免役，神仍能以少勝多—基甸以三百軍兵大勝強大的米甸大軍是最好的事例。基甸引用了這裡第四個藉口，叫凡“懼怕膽怯的” 離去（士7:3）。結果仍能勝敵！
- 其實不論是新居、新園或新婚者的免役，都是用來要把能使 “弟兄的心消化”者除掉，只有那些專一為神爭戰的人，才能被神使用、與神同工。
這些免役的條例對今天的信徒同樣適用，因為作為基督的精兵（提後2:3），我們是“不憑血氣爭戰” 的（林後10:3）。保羅的提醒：“我們並不是與屬血氣的爭戰，乃是與那些執政的、掌權的、管轄這幽暗世界的，以及天空屬靈氣的惡魔爭戰。”( 弗6:12) 。而這場爭戰的勝敗全在乎耶和華（撒上17:47）；我們絕對不能靠自己來得勝。同樣重要的是：神也只能用那些專一當兵，“沒有世務纏身” 、不掛慮世事的人（提後2:4；林前7:33-34）。
Specific Legislations—The Sacredness of Life
(1) Atoning for unsolved murder (21:1-9)
a. Why should the town nearest to the body be deemed responsible for the crime?
b. “A life for a life” (19:21): What is being used to atone for the sin of the city?
c. What might the choice of a heifer that has never been used and a valley that has never been plowed or planted signify? (see Note below)
d. Apart from washing their hands over the heifer, what should the elders do? (vv. 7-8)
e. What if the elders of the city do not perform such a ritual? (v. 9)
f. What impact do you think this legislation would have on the elders and the people of the city concerned?
(2) Treatment of wives taken captive (vv. 10-14)
a. What do you think of how women taken captive in ancient times were normally treated? Do you think there were rules governing their treatment?
b. Why does the Lord mandate that such captive women be given a month to mourn her parents (likely killed in the war) before being taken as wives?
c. What then is the purpose of prohibiting her sale as a slave?
d. How different does the Lord want His people to be from the nations around them in this respect?
(3) No favoritism regarding the right of the firstborn (vv. 15-17)
a. What does this legislation seek to protect?
b. Without such legislation, how might they play favorites, using Abraham as their precedent in his treatment of Ishmael (Gen. 21:10)?
(4) Violation of the 5th Commandment (vv. 18-21)
a. What does the 5th Commandment state? (Exod. 20:12)
b. Are all “rebellious” sons to be treated as such? Why or why not?
c. Do you think it would be hard for any parent to do as told by this legislation?
d. What is the purpose of this legislation? (v. 21)
(5) Death on a pole (vv. 22-23)
a. Of all of the kinds of methods of execution of criminals, what does the execution by the hanging on a (wooden) pole represent?
b. Why is leaving the body overnight prohibited?
c. Since “anyone who is hung on a pole is under God’s curses”, what does this say about Jesus then? (see Gal. 3:13)
(6) What is the main message to you today and how may you apply it to your life?
Note:
“This regulation as to the locality in which the act of expiation was to be performed was probably founded upon the idea, that the water of the brook-valley would suck in the blood and clean it way, and that the blood sucked in by the earth would not be brought to light again by the ploughing and working of the soil.”
(K&D, 942)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—生命的神聖
(1) 未破的謀殺案(21:1-9)
a. 為何離命案最接近的城市要擔當罪？
b. 「以命償命」的原則(19:21) ：在這原則下，該城要用什麼來贖罪？
c. 為何贖罪的母牛犢是要從未負軛或耕地的？而贖罪地點要在有流水、未耕之谷？(可參下註)
d. 長老除洗手外，尚要作什麼？(21:7-8)
e. 除非如此，該城會怎樣？(21:9)
f. 你認為這條例會給整個城市產生什麼果效？
(2) 取被擄的女子為妻(21:10-14)
a. 你認為古時一般的民族會怎樣處理所擄來的婦女？會有嚴格的規定嗎？
b. 為何神要定規給這些被擄的婦女一個整月來「哭喪」？
c. 不許把這被娶的賣掉或變作婢女的原因是什麼？
d. 這裡的規條會使選民與別國有什麼分別？
(3) 對妻兒不可偏私(21:15-17)
a. 這條例要保障什麼？
b. 若沒有這條例，他們可以怎樣藉著亞伯拉罕的先例來作？(見創21:10)
(4) 干犯第五誡(21:18-21)
a. 十誡中之第五誡是怎樣說？(見出20:12)
b. 這樣的吩咐是否適用於凡是悖逆的兒子？為什麼？
c. 你認為這規條是作父母容易遵守的嗎？為什麼？
d. 這條例的總意是什麼？(21:21)
(5) 死在木頭上(21:22-23)
a. 在眾多的刑罰中，釘在木頭上代表什麼？
b. 為何不可留屍首在木頭上過夜？
c. 「被挂的人是在神面前受咒詛的」。耶穌又如何？（參加3:13）
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“有關贖罪地點的條例相信是因流水會把血沖去，而其地不會因開墾而使血被顯露。” (K&D, 942)
“You must not leave the body hanging on the pole overnight. Be sure to bury it that same day, because anyone who is hung on a pole is under God’s curse.” (Deut. 21:23)
Of all methods of execution, the hanging of a criminal on a pole or tree has to be one of the most painful and gruesome methods. William Barclay says that there was no more horrible death than that and he quotes the Roman historian Cicero’s words who declared it as “the most cruel and horrifying death.” Indeed, apart from the pain inflicted likely by the nailing of the hands and feet, the criminal would suffer a slow death through hunger and thirst and all that would even push the criminal “to the point of madness” (Barclay, John, 250).
Fortunately, for those who were hanged on the tree in Israel, there is a provision in Law of Moses that the body is not to be left on the pole overnight (Deut. 21:23), which implies putting the criminal to death somehow before sunset. However the reason given in Deuteronomy is that the body would not be exposed publicly and would not desecrate the land the Lord has given them.
Nonetheless, the very act of hanging signifies that the person hanged is guilty of such heinous crime that he has to be under the curse of God (21:23). This is perhaps one of the greatest hurdles for the Jews to believe that Jesus is really the Son of God as He claims Himself to be: “(I)f He is the Christ of God, the Chosen One” (Lk. 23:35), why would He be hanged on a cross—a sure sign that He was cursed by God?
Indeed, our Lord Jesus had to be hanged on a cross because He was truly cursed by God, not for His sin but ours, and so the Apostle Paul says, “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a pole.’” (Gal. 3:13) This shows how great the Love of Christ is for us!
「因為被挂的人是在神面前受咒詛的。」(申21:23)
在眾多古時的刑罰中，被挂在木頭上是最痛苦和可怖的刑罰之一。解經家Barclay更說，沒有死亡比死在木架上更可怕；他並引用羅馬史家Cicero的話，說：“（這是）最殘酷、最可怖的死” 。除了要忍受手腳被釘的痛楚外，饑餓和乾渴會叫被釘者慢慢的死亡，甚至引至“精神崩潰”。(Barclay, John, 250)
可幸，以色列人有摩西的律法，不許把屍首留過夜（申21:23），意思是要把被釘的人在日落前置諸死地。不過，這條例的主因是不許屍首玷污神所賜給他們的地土。
不過，這殘酷的刑罰卻足證這罪犯是犯了離天大罪，是神所咒詛的明證（21:23）；而這正是猶太人不肯相信耶穌是神的兒子的其中極大理由：“若祂是基督，神所揀選的”( 路23:35) ，何以會被挂在木頭上？這豈不是祂被神所咒詛的明證嗎？
事實上，主耶穌被挂在十字架上，確是被神所咒詛；但卻不是因祂自己的罪（祂是無罪的），乃是因我們的罪。故此使徒保羅解釋說：“基督既為我們受（原文是成）了咒詛，就贖出我們脫離律法的咒詛；因為經上記著：凡掛在木頭上都是被咒詛的”( 加3:13) 。神的愛就在此向我們顯明了！
Specific Legislations—Various Laws and Regulations: We shall try to group these regulations into several headings for consideration:
Be a responsible neighbor (22:1-4, 6-8)
Respect God’s distinction in creation (22:5, 9-11)
Remember God’s laws all the time (22:12)
(1) Be a responsible neighbor (I) (22:1-4)
a. What is the reason behind the stipulations in vv. 1-3?
b. What might be the most common reason for not doing so?
c. A donkey or an ox will most likely fall under heavy burdens or due to an injury and often it is hard for just one person to help the animal back on its feet: Do you think the stipulation in v. 4 is easier to comply with than the previous one?
d. What might be the most common reason for not complying with the stipulation in v. 4?
(2) Being a responsible neighbor (II) (22:6-8)
a. Do you think this stipulation is given based on humanitarian grounds? Why or why not?
b. The young or eggs are likely taken for food: What practical purpose might it serve to let the mother go?
c. The reason behind the stipulation in v.8 is obvious: How may we apply it in today’s world? Can you think of any applicable example?
(3) Respect God’s distinction in creation (22:5, 9-11)
a. Why does Moses say that wearing clothing of the opposite sex is detested by God? (v. 5)
b. What does this say about today’s “transgender” issue?
c. What does Genesis 1:12 say about the way God created vegetation on the 3rd day?
d. What might be the reason for the prohibition in v. 9? Why does it say that the planting of two kinds of seed in the same vineyard will defile both the crop and the fruit?
e. Apart from the practical problem associated with yoking an ox with a donkey, what do you understand as the difference between the two according to the law of cleanness? (Lev. 14:1-8)
f. Perhaps, the reason for the prohibition in v. 11 was obvious to the Israelites at the time, but it is no longer known today. The best guess is proposed by some commentators who think such was the fashion of nations like Egypt at the time which the Lord does not want Israel to copy. In any case, what might be the core teaching revealed by the sum of the above stipulations?
(4) Remember God’s laws all the time (22:12)—It is a brief reiteration of Numbers 15: 37-41.
a. Even if we do not fully understand the reasons behind each of the above stipulations, what does 22:12 serve to remind us of?
(5) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—我們會把這裡幾個不同的條例作如下處理、思想：
要作好鄰舍—22:1-4; 6-8
要遵守神創造的各從其類—22:5, 9-11
要遵守一切命令—22:12
(1) 22:1-4—要作好鄰舍（一）
a. 22:1-3的條例的原委是什麼？
b. 人若不遵守的普遍原因是什麼？
c. 牛驢多因負重軛而跌倒，非一人之力可扶起的：這規條是否比以上幾項容易遵守？
d. 若不遵22:4的條例，其原因會是什麼？
(2) 22:6-8—要作好鄰舍（一）
a. 這條例是否與「人道」有關？何以見得？
b. 取蛋或雛鳥，相信是作食用：放母鳥有什麼實際的原因？
c. 第8節的條例的目的是明顯的：我們今天可以怎樣應用？試舉例。
(3) 22:5, 9-11—要遵守神創造的各從其類
a. 為何說易服而穿是「神所憎惡的」？(22:5)
b. 既是如此，今天流行的「易性別/transgender」又如何？
c. 為何在神創造天地的第三天創造植物時聖經說：“各從其類” ？（創1:12）
d. 這與這裡(22:9) 的禁例可有關係？
e. 把牛、驢同負一軛：除產生不實際的後果外，與二者屬潔淨和不潔淨的動物可有關係嗎？（可參利11:1-8）
f. 22:11的禁例或許對當時的百姓是明顯的，今天我們就不得而知—有人推想是與神不要百姓隨從埃及的習俗有關。無論如何，以上的條例一起所顯明的是什麼吩咐？
(4) 22:12—要遵守一切命令
a. 請翻到民數記15:37-41，重溫這條例的原由。
b. 這條例可以怎樣幫助他們遵守以上的律法，就算個中的原因不能完全被領會？
(5) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your God detests anyone who does this.” (Deut. 22:5)
The “transgender” issue is a very controversial topic today. Allow me to quote the comment of Peter Craigie on the captioned verse (22:5) as follows:
“This short verse does not refer simply to fashions or styles of dressing, as the warning contained in the final clause makes clears. It refers at first reading to the practice of transvestism, a deviant form of sexual behavior, thought [sic] his definition must be qualified, as below. Man’s things—the Hebrew does not refer specifically to male clothing, but to things pertaining to the male. The words would thus include not only clothing, but ornaments, weapons, etc., normally associated with men. In the second clause, women’s clothing is specified explicitly.
“While transvestism may appear to be a relatively harmless deviation, either or both of two aspects may underlie the present legislation. First, transvestism tends to be associated with certain forms of homosexuality; second, in the ancient world, it is probably that transvestite practices were associated with the cult of certain deities. In either or both of these instances, the practice of transvestism would be an abomination to the Lord your God. In Lev. 18:22 and 20:13, homosexual behavior is described as an abomination. There is less evidence to establish the association of transvestism with foreign cults in the external sources, though a collection of Assyrian Wisdom texts may provide indirect evidence. If transvestism was indeed associated with foreign religious practices, it should be noted that things associated with foreign religions are described as an abomination in Deuteronomy (see 7:25 and 18:12).”
(NICOT, Deuteronomy, 287-8)
「婦女不可穿戴男子所穿戴的，男子也不可穿婦女的衣服，因為這樣行都是耶和華─你神所憎惡的。」(申22:5)
今天“易性別/transgender” 是西方社會接納的現象。但這是否合乎聖經的真理呢？容許我把解經家Peter Craigie就申命記22:23所提到的“易裝” 的見解與你們分享：
“這短短的一節不是單論到時裝或衣著這方面，就像這節的後半節所清楚指出的警告。起初一看，這節是論到易裝方面—是性別變態的一種；但其實‘男子所穿戴的’ 在希伯來原文不是單指男子的服裝，乃指凡與男性有關的東西。這當然不但包括服裝，更包括飾物、武器等一般與男性有關的東西。至於下文‘婦女的衣服’ 是譯得正確的。
易裝表面上看是較為無損的變態，但這裡的律例是論到以下其一，或兩者都包括在內：首先，易裝是與某程度上的同性戀有關的；其次，在古時，易性的行徑是與拜某些神靈的邪教有關的。無論是屬於前者或後者，易裝是‘耶和華你神所憎惡的’ 。利未記18:22和20:13都形容同性戀的行為是為‘神所憎惡的’ 。在聖經以外的古文獻中，提到易裝與邪教的敬拜的關係的證據不多；但若屬事實，我們知道在申命記中，凡與列國宗教有關的行為，都被(神)視為‘可憎惡的’ （見7:25, 18:12） 。” (NICOT, Deuteronomy, 287-8)
Specific Legislations—Sexual Purity
(1) Virginity of a bride (vv. 13-21)
a. What might be the motive(s) of a husband who accused his wife of pre-marital infidelity (instead of simply divorcing her according to 24:1ff)?
b. What recourse does the wife or her family have? (vv. 15-17)
c. Do you think 2½ lbs. of silver is an adequate punishment on top of “chastisement” (likely referring to flogging) for such a false accusation? Why or why not?
d. What if the accusation is proved to be true? (v. 21)
e. Why does the Lord put such emphasis on sexual purity?
(2) Adultery with the wife of one’s neighbor (v. 22)
a. What is the punishment in this respect?
b. What is the reason behind such a harsh punishment?
c. What is the message for us today?
(3) Dealing with rape (vv. 23-29)
a. Rape of a woman pledged to be married not in the country-side, i.e. within the city (vv. 23-24)
- What is the punishment for both the man and the woman involved?
- Why should the woman die too?
b. Rape of a woman pledged to be married in the country-side (vv. 25-27)
- What is the punishment for the man?
- What is the punishment for the woman?
- Comparing the treatment in the two different situations above, do you think the legislation is fair? Why or why not?
c. Rape of an unmarried woman (vv. 28-29)
- What is the punishment for the man?
- What other obligations does the man have?
- Do you think it is fair? Why or why not?
(4) Incest (v. 30)
a. What kind of incest does Moses reiterate with this legislation?
b. What is the punishment already pronounced in Leviticus? (see Lev. 18:8, 29)
(5) How do all of the above stipulations reveal the desire of the Lord?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—禁止淫行
(1) 新婦的貞潔(22:13-21)
a. 與其按律法休妻(24:1ff) ，為何作丈夫的要告新婦不貞潔？
b. 妻子的父親可以怎樣作出反駁？(22:15-17)
c. 除懲治（意即鞭打）外，再加上2½磅的銀子，你認為是否足夠懲罰這無理的控訴呢？為什麼？
d. 若所控訴的證明是事實又如何？(22:21)
e. 為何神如此看重「貞潔」？
(2) 與有夫之婦行淫(22:22)
a. 這惡行的懲罰是什麼？
b. 原因是什麼？
c. 這律法對我們今天有什麼信息？
(3) 強姦(22:23-29)
a. 在城中強姦已許配別人的處女(22:23-24)
i. 這惡行的懲罰是什麼？
ii. 為何連那被強姦的也要處死？
b. 在田野強姦已許配別人的處女(22:25-27)
i. 對強姦者的懲罰是什麼？
ii. 對被強姦者的懲罰是什麼？
iii. 與上一條例作比較，這裡的處理是否公允？為什麼？
c. 強姦未許配別人的處女(22:28-29)
i. 對強姦者的懲罰是什麼？
ii. 這強姦者尚要負什麼責任？
iii. 你認為這樣的處理是否公允？為什麼？
(4) 亂倫 (22:30)
a. 這裡所論到的是那方面的亂倫？
b. 當受什麼審判？（見利18:8, 29）
(5) 以上各律法的總意是什麼？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.” (Deut. 22:22)
These days we like to blame the sexual revolution of the sixties for the breakdown of our families. However upon reading Calvin’s comments on the subject of marital fidelity, it appears that “the good old days” were not really any better:
“It appears how greatly God abominates adultery, since He denounces capital punishment against it. And assuredly, since marriage is a covenant consecrated by God, its profanation is in no wise tolerable; and conjugal faith should be held too sacred to be violated with impunity, whilst it is an act of horrible perfidiousness to snatch from a man’s bosom the wife who is as his very life, or at any rate half of himself. Wherefore, also, the Prophet ignominiously compares adulterers to neighing horses, (Jer. 5:8;) for where such lasciviousness prevails, men degenerate, as it were, into beasts.
"Another reason is, however, here referred to; for, if a man had broken faith with his wife by having connexion with a harlot, it was not a capital offence; but if any man, though a bachelor, had committed adultery with the wife of another, (he was to die) because both the husband is grossly injured, and the dishonour descends to the offspring, and an adulterine race is substituted in place of the legitimate one, whilst the inheritance is transferred to strangers, and thus bastards unlawfully possess themselves of the family name. This cause impelled the Gentiles, even before the Law, to punish adultery with severity, as clearly appears from the history of Judah and Tamar. (Gen. xxxviii.14.) Nay, by the universal law of the Gentiles, the punishment of death was always awarded to adultery; wherefore it is all the baser and more shameful in Christians not to imitate at least the heathen. Adultery is punished no less severely by the Julian law (i.e. Roman Law) than by that of God; whilst those who boast themselves of the Christian name are so tender and remiss, that they visit this execrable offence with a very light reproof. And lest they should abrogate God’s law without a pretext, they allege the example of Christ, who dismissed the woman taken in adultery, whereas she ought to have been stoned; just as He withdrew Himself into a mountain that He might not be made a king by the multitude. (John viii, 11, and vi.15.)
"For if we consider what the office was which the Father delegated to His only-begotten Son, we shall not be surprised that, He was content with the limits of His vocation, and did not discharge the duties of a Judge. But those who have been invested with the sword for the correction of crime, have absurdly imitated His example, and thus their relaxation of the penalty has flowed from gross ignorance. Although the disloyalty of husband and wife are not punished alike by human tribunals, still, since they are under mutual obligation to each other, God will take vengeance on them both; and hence the declaration of Paul takes effect before the judgment-seat of God, Let not married persons defraud one another; for the wife hath not power of her own body, nor the husband of his. (1 Cor. vii. 4, 5.)
(Calvin’s Commentaries III, 77-78)
「若遇見人與有丈夫的婦人行淫，就要將姦夫淫婦一併治死。這樣，就把那惡從以色列中除掉。」(申22:22)
六十年代的「性解放」的確導致今日家庭體系的崩潰。這並不是說，昔日的社會在這方面就是完美的。加爾文對申命記所論到犯姦淫條例的分析就顯出，在這問題上，古今同樣有縱容的傾向：
“看來，神是非常憎惡淫亂的，因為祂以死刑作為其刑罰。誠然，婚姻在神面前是個聖約，破壞婚姻是神所不能容許的。夫婦之間的貞潔是如此神聖，破壞了是不能沒有後果的，因為把別人的妻子—就是那人的性命或最少是他一半的性命—從他的懷中奪去，是可怕、背信的事。故此，先知就以此為可鄙的，把犯姦淫者比作發嘶聲的馬（耶5:8），因為人犯了如此淫蕩的行為，就把自己降為禽獸。
這裡亦提到另一個原因，就是如果一個人不忠於妻子而尋娼妓，其罪不至於死；但未娶妻的男人若與別人的妻子行淫，（他必要死），因為不但其夫受大損，同時這不名譽的禍害會殃及下一代，並且合法的後人被不合法的取代，產業就被傳與外人，私生的就不合法地擁有那家人的名字了。這是連律法尚未頒布之前，人也如此嚴厲懲罰淫亂之故—這是猶大與他瑪的歷史清楚所顯示的（創38:14）。如果世人普遍是以死來懲罰犯姦淫者，作為基督徒反而不能像異教者一樣，豈不是更可憐！就是羅馬的法律，雖不在神的律法之下，對姦淫者也是嚴峻的。現今的基督徒卻對這可咒詛的罪行竟然是輕描淡寫，只稍作責備而已。他們更引用基督釋放那本該被石頭打死的犯姦淫婦人為例為藉口，要廢除神的律法；就像祂退到山上，免得被群眾擁納為王一樣（約8:11; 6:15）。
我們若了解父神所給予祂獨生愛子（在世）的使命，我們就不會希奇祂接受這使命所附帶的限制。祂在世時並沒有使用祂為審判者的權柄。但那些被配劍來處理罪惡的人，竟（以為是）隨從祂的榜樣，從輕判罪，（其實）是出於極大的無知。雖然（現在）夫婦不忠的罪不是這樣被人間的法庭來處理，但因夫婦二人是對彼此有責的，神是會審判他們的。故此保羅的話會在神的審判台前生效的：夫婦二人不要彼此虧待，因為妻子沒有權柄主張自己的身子，丈夫也沒有權柄主張自己的身子（林前7:4,5）。”
(Calvin’s Commentaries III, 77-78)
23:1-8—Specific Legislations—Exclusion from the Assembly
(1) What is the first category of people excluded from the assembly of the Lord? (v. 1)
(2) What might be the reason for it?
(3) What is the second category? (v. 2)
(4) What might be the reason for it?
(5) What is the third category? (v. 3, the incident is recorded in Num. 22-24)
(6) What is the reason given? (vv. 4-6; you may want to read Num. 22-24 as well)
(7) What is the fourth category? (vv. 7-8)
(8) Who in the fourth category will be exempt from the exclusion and why?
(9) What are the purposes for these legislations of exclusion?
23:9-14—Specific Legislations—Maintaining Holiness of the Military Camp
(10) Why is “nocturnal emission” considered unclean? (v. 9; see Num. 5:2)
(11) How should “contamination” by such uncleanness be prevented? (vv. 10-11)
(12) How should excrement at the camp be dealt with? (vv. 12-13)
(13) What is the reason given for these legislations? (v. 14; Note: K&D translate “anything indecent” as “nakedness of a thing”)
23:15-25—Specific Legislations—Miscellaneous Laws
(14) What is the purpose behind the dealing with run-away slaves from a foreign nation? (v. 15)
(15) What is the difference between a prostitute and a shrine prostitute? (v. 17)
(16) What exclusion is imposed on prostitutes in general and why? (v. 18)
(17) Why does the Lord prohibit charging of interest among the Israelites and not on loans to foreigners? (see Lev. 25:36-37)
(18) How might this apply to us today?
(19) What is the purpose behind the legislation about the vow? (vv. 21-23; see Matt. 5:33-37 as well)
(20) What is the purpose of the legislation in vv. 24-25?
(21) How may we apply it to us today?
(22) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
23:1-8—個別的律法—禁進入耶和華的會
(1) 被禁進入耶和華的會的第一類是什麼人？(23:1)
(2) 原因是什麼？
(3) 第二類是什麼人？(23:2)
(4) 原因是什麼？
(5) 第三類是什麼人？(23:3)
(6) 原因是什麼？(23:4-6; 可參民22-24)
(7) 第四類是什麼人？（23:7-8）
(8) 第四類人在什麼情況下可進入耶和華的會？
(9) 以上的律例的總意是什麼？
23:9-14—個別的律法—保持戰營的聖潔
(10) 為何夢遺被視為不潔？(23:9; 民5:2)
(11) 如何把這不潔除去？(23:10-11)
(12) 如何處理便溺？(23:12-13)
(13) 這些律例的總意是什麼？(23:14--註：K&D指出“那裡有污穢” 直譯為“那裡有赤裸”)
23:15-25—個別的律法—其他的條例
(14) 為從外邦逃來的奴僕所定的條例，目的何在？(23:15)
(15) 23:17是指廟姦(原文) 、23:18則指一般的娼妓：對神而言，二者有什麼重要分別？
(16) 不論是那一類，23:18有什麼吩咐？原因何在？
(17) 為何神不許向弟兄收取利息，卻許向外邦人取利？(參利25:36-37)
(18) 我們該怎樣應用這條例？
(19) 對許願的條例的總意是什麼？(23:21-23；亦參太5:33-37)
(20) 23:24-25的條例的總意是什麼？
(21) 我們可怎樣應用這條例？
(22) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Do not charge your brother interest whether on money or food or anything else that may earn interest.” (Deut. 23:19)
At first glance, the miscellaneous laws laid down or reiterated by Moses seem to be unrelated, but if we consider the purposes behind these legislations, we can see that the main purposes are basically the same—the maintaining of holiness among the people of God, whether it is the holy assembly before the Lord (vv. 1-8), when engaged in a holy war (vv. 9-14), the treating of the needy among them who have come to their midst (vv. 15-16, 19-20, 24-25), the honoring of vows (vv. 21-23) or the prohibition against prostitutes, especially shrine prostitutes (vv. 17-18).
We may find the exclusion of “eunuchs” and “bastards” from the assembly of the Lord unfair, but the Lord is using them as an important reminder to the people of God’s absolute holiness, with the former representing the “mutilation of the nature of man as created by God” and the latter a product of “incest or adultery” (K&D, 947-48). While the exclusion seems harsh, it does not mean that they are totally deprived of the opportunity to worship God and hear His words, because they could still do so, though at a distance, as was the case with the Ethiopian Eunuch in Acts 8.
Personally, I greatly benefited from the reading of the prohibition against charging interest on loans made to “brothers” which I came across only quite late in my Christian life. This has taught me not only to refrain from making money on personal loans to those in need, but also in preventing the church from accepting loans from members, no matter how low the interest rate might be. If we cannot earn interest from our brothers, how dare we earn interest from the house of God!
「你借給你弟兄的，或是錢財或是糧食，無論甚麼可生利的物，都不可取利。」(申23:19)
驟眼看來，摩西在第23章所重述的各種條例似是各不相干的，但若我們思想這些條例的總意，就曉得它們都是要求神的百姓務要聖潔：不論是耶和華會中的聖潔(23:1-8)、參加聖戰(23:9-14) 、對他們中間或來到他們的人的憐憫(23:15-16, 19-20, 24-25)、許願還願(23:21-23) 或是禁止娼妓的條例(23:17-18) 。
或許，我們對那些針對被閹的和私生子的禁例感到不公，神卻是藉此來表明祂對屬祂的人所要求的是全然的聖潔—前者代表對神的創造的完美的破壞；後者是亂倫或淫行的產品（K&D, 947-8）。禁止他們進入神的會是嚴厲的條例，但這並不是說他們就不能認識神、敬拜神、聽到神的話語，因為他們仍能在院外敬拜，就像使徒行傳第8章所記載的埃提阿伯的太監一樣。
不過，在這些條例中，我感到詫異的是有關禁止收弟兄利息的條例。未讀到這條例之前，我總以為不放錢在銀行取利，反而借給有需要的弟兄而收同樣利息是合理的。誰知，神要求我們向弟兄不取利的借貸，才是合乎祂憐憫人的心。這更提醒我日後在神家裡事奉時，絕不接受會友借錢給教會，不管所取的利息是如何的低。說真的，我們豈可「借錢」給神—我們的一切原是屬祂的！
24:1-4—Specific Legislations—Laws of Divorce and Remarriage
(1) Is it right for a husband to divorce his wife simply because she is displeasing to him?
(2) What does Jesus say about this matter and the reason why Moses instituted this law? (Mk. 10:2-12)
(3) What protection does this legislation grant to the divorced woman?
(4) Why can’t the first husband remarry the same wife after she had also remarried? (v. 4)
24:5-22 (except vv. 7-9, 16)—Specific Legislations—Laws of Compassion
(5) To the newly wed (v. 5): Apart from the exemption of military service, what else is he exempt from? Why?
(6) About pledges (vv. 6, 10-13)
a. Whether it is a millstone (v. 6), or one's cloak (v. 12), what is the rationale behind these laws?
b. Can you think of any other similar applications?
c. Why shouldn’t one go in to get his pledge? (vv. 10-11)
(7) About hired workers (vv. 14-15)
a. What is the legislation in this regard?
b. Why does it apply to both fellow Israelites and foreigners?
c. How should we apply this principle today?
(8) Treatment of the foreigners, the fatherless and the widows (vv. 17-22)
a. In terms of a security or pledge for debts: How does the legislation in v. 17 supersede the above rules for pledges?
b. Why? (v. 18)
c. What is the purpose for the rules in vv. 19-22?
d. What is the reason given? (v. 22)
e. How might we apply this principle today?
24:7-9, 16—Specific Legislations—Miscellaneous Laws
(9) Why is kidnapping among Israelites such a severe sin that deserves capital punishment? (v. 7)
(10) Skin diseases were addressed earlier in Leviticus 13 in detail (see Note below):
a. Why is it reiterated here? (v. 8)
b. Why does Moses use Miriam’s leprosy as an example? What is his point? (v. 9; see Num. 12:10-15)
(11) How important is the legislation in v. 16?
(12) What is its implication concerning eternal life and death?
(13) What is the main message to you today and how may you apply it to your life?
Note:
It appears that the law concerning leprosy or skin diseases is repeated by Moses with the single emphasis that they should follow the instructions of the priest strictly so that it would not spread to others in the community; even Miriam had to follow strict instructions with her leprosy (Num. 12:14-15).
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
24:1-4—個別的律法— 離婚與再婚？
(1) 丈夫因妻子「不合理」、令他「不喜悅」就可以休她，你說合理嗎？
(2) 主耶穌說摩西定這律法的原因是什麼？（可10:2-12）
(3) 這裡的條例給被休的妻子有什麼保障或權利？
(4) 為何這丈夫不能重娶這已被休的妻子？(24:4)
24:5-6; 10-15; 17-22—個別的律法—憐憫的律法
(5) 對新婚者的豁免(24:5) ：除兵役外，尚有什麼其他的豁免？為什麼？
(6) 借貸的當頭(24:6, 10-13)
a. 不論是「磨石」(24:6) 或是「衣服」(24:12) ，這些條例的總意是什麼？
b. 你可想到有其他可應用這些條例之處？
c. 為何不能進人家中拿當頭？(24:10-11)
(7) 僱工工價(24:14-15)
a. 這裡規定僱主如何不可欺負僱工？
b. 為何這條例適用於以色列人和寄居的僱工？
c. 這條例可怎樣應用於今天？
(8) 保護寄居、孤兒、寡婦的條例(24:17-22)
a. 這裡有關當頭的條例，與24:20-13之條例有什麼不同？
b. 為什麼？(24:18)
c. 24: 19-22的條例的總意是什麼？
d. 原因何在？(24:22)
e. 這條例的原委可怎樣應用於今天？
24:7-9; 16—個別的律法—其他的律法
(9) 為何拐帶是如此的大惡，要受死的審判？(24:7)
(10) 大痳瘋之類的皮膚病已在利未記13章有詳細的條例(參下註) ：
a. 為何在此作握要的重述？(24:8)
b. 摩西在此舉米利暗為例，用意何在？(24:9; 見民12:10-15)
(11) 24:16的律法有什麼重要性？
(12) 論到永生與永死，這律法的原則有什麼重要性？
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：摩西在此握要重述大痳瘋之律例，似乎重點是放在要百姓絕對的遵從祭司按利未記的律法的處理，就像米利暗也絕對的遵從吩咐(民12:14-15) ，免得漫延到其他人。
“When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.” (Deut. 24:21-22)
As a people of God, Israel is to reflect the character of God to whom they belong. One of the most important characters of God is His compassion. This was fully revealed in His deliverance of Israel from their slavery in Egypt as the Bible vividly depicts the compassion of the Lord with these words:
“I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering.” (Exod. 3:7; italics mine)
For this very reason, Israel has to have compassion on the most needy and vulnerable among them who, by themselves could not survive, let alone reverse their fortune. While many of the laws are given to protect only the Israelites and not foreigners (like the charging of interest on loans in 23:19), when it comes to the marginalized, the most needy and the most helpless, the foreigners are included along with the fatherless and the widows.
This clearly shows that the Lord is not a tribal God, but the God of all mankind who cares for those whom He has created in His own image. It is in this sense that the Apostle Paul agrees with the Greek poets that, “We are (all) His offspring” (Acts 17:28). However, when it comes to belonging to Him as His children and inheriting eternal life, it has to be by faith in His Only Begotten Son, Jesus Christ (Jn. 1:12)
「你摘葡萄園的葡萄，所剩下的，不可再摘；要留給寄居的與孤兒寡婦。你也要記念你在埃及地作過奴僕，所以我吩咐你這樣行。」(申24:21-22)
作為屬神的子民，以色列人是要反映神的屬性，而神的屬性就包括了祂的憐憫。神對以色列人所施的憐憫，是藉著把他們由為奴之埃及地拯救出來這段歷史，全然顯露出來；正如聖經所記載：“耶和華說：我的百姓在埃及所受的困苦，我實在看見了(seen)；他們因受督工的轄制所發的哀聲，我也聽見了(heard)。我原知道(concerned)他們的痛苦。” （出3:7）
因這原故，以色列人要同樣的憐憫在他們當中最有需要和最弱的群體—就是那些不但不能靠自己生存，更無力改變現狀的一群。一般摩西的律法是針對以色列人本身的(如不收取利息的條例—23:19) ，但論到這些弱群，律法就把寄居的(即移民) 與孤兒、寡婦圈在一起了。
這給我們看見，耶和華神絕非是「土著」的神，乃是全人類的神—就是凡照著祂形像造的人之神。這也是保羅所領會的。他引用希臘詩人的話對希臘人說：“我們也是祂（創造主）所生的。”( 徒17:28) 。當然，我們若要真正成為神的兒女，承受祂的永生，就必須藉著相信祂獨生兒子耶穌基督才能得到（約1:12）。
Specific Legislations—Various Laws
(1) Limits on corporal punishment (vv. 1-3)
a. What safeguards are being put in place to ensure proper court proceedings, limits to punishment, and its execution?
b. What is the purpose of limiting punishment to forty lashes?
c. What in your opinion was the reason why the Jews ended up imposing only “forty lashes minus one”? (2 Cor. 11:24)
(2) Ethical treatment of animals (v. 4)
a. What is the rationale behind the law regarding an ox (which is used for threshing)?
b. How does the Apostle Paul see its application? (1 Cor. 9:9-11; 1 Tim. 5:17-18)
c. How may owners of businesses apply this principle?
(3) Levirate marriage (vv. 5-10)
a. How did this “custom” play out in the family of Judah? (Gen. 38)
b. What is the reason given by Moses to make this custom into a law? (v. 6)
c. What might be the motive or reason for the brother-in-law to refuse to marry his sister-in-law? (see Gen. 38:9)
d. Does this law force the “brother-in-law” to comply with this obligation? (see Note 1 below)
e. What will be the result of his refusal? (vv. 7-10)
(4) The sanctity of man’s private part (vv. 11-12)
a. What is the motive of the action by the wife in this example?
b. What does such an unusually harsh punishment point to?
(5) Dishonest scale (vv. 13-16)
a. How does the Lord view dishonesty, especially in business? (v. 16)
b. What might be the equivalent of the dishonest scale in today’s business world?
(6) Eradication of the Amalekites (vv. 17-19)
a. The Israelites have faced many enemies. What makes the Amalekites so hated by the Lord? (v. 18; see the full story in Exod. 17:8-16)
b. How seriously does the Lord take this particular command that He gives to Israel? (1 Sam. 15:11)
c. What might be the reason that this instruction is placed in this section of laws? (see Note 2 below)
(7) What is the main message to you today and how may you apply it to your life?
Note 1:
“Brother-in-law — the Hebrew term (yabam) has a more specific sense than the English equivalent implies, for it refers specifically to that brother-in-law who was liable to levirate marriage under the conditions specified above.”
(NICOT, Deuteronomy, 315)
Note
2:
“(I)t was presented again to the Israelites as a reminder that there was unfinished business to perform once they had settled in the promised land.”
(NICOT, Deuteronomy, 318)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
個別的律法—其他律法
(1) 笞責之限(25:1-3)
a. 這一段的律法保障了施法公正的那幾方面？
b. 不可打超過四十次的定例是要保障什麼？
c. 你認為猶太人改之為四十減一下的原因是什麼？(林後11:24)
(2) 善待牛隻(25:4)
a. 這定例的原因是什麼？
b. 使徒保羅怎樣應用此例在神僕身上？（林前9:9-11; 提前5:17-18）
c. 我們可以怎樣應用這裡的原則在今天商業社會中？
(3) 娶兄弟的寡婦之例（25:5-10）
a. 這習俗在「猶大」這人的家庭中出了什麼問題？(見創38)
b. 摩西把這習俗定為律法的原因是什麼？(25:6)
c. 若有兄弟不願履行這條例，可有什麼原因？(可參創38:9)
d. 這生還的兄弟是否完全沒有選擇的餘地？
e. 不履行這條例會帶來什麼後果？(25:7-10)
(4) 男人「下體」的神聖(25:11-12)
a. 這裡形容妻子作事的動機是什麼？
b. 既是如此，為何要受到如此嚴厲處分？
(5) 大小法碼(25:13-16)
a. 神怎樣看商業上的欺詐？(25:16)
b. 今天商場上有否類似的欺詐？試舉例說明。
(6) 盡滅亞瑪力人(25:17-19)
a. 以色列有眾多的敵人，為何亞瑪力人叫耶和華如此的憎厭？(25:18; 可參出17: 8-16)
b. 耶和華對這盡滅亞瑪力人的吩咐是否極之看重？(見撒上15:11)
c. 為何這律法放在這裡重申？(參下註)
(7) 今日你得到的主要信息是什麼？你會怎樣應用在你的生命中？
註：“這條例放在這裡重申是要提醒以色列人當他們一安頓在應許地時，尚有未完之工。” (NICOT, Deuteronomy, 318)
“You shall blot out the name of Amalek from under heaven. Do not forget!” (Deut. 25:19)
As we read the instruction given to Israel to totally exterminate the Amalekites, we cannot help but doubt if God is such a God of vengeance. Allow me to share the insights of John Calvin with you in this respect, because he says it much better than I do:
“We have elsewhere seen how the Amalekites were the first who made a hostile attack upon the people, and endeavoured to interrupt their journey; and Moses also related the sentence of God against them, the execution of which He now enjoins upon the people. God then swore that there should be perpetual war against them throughout all ages; and, that His threatening might not be frustrated, He appoints His people to take vengeance upon their great cruelty and impiety. For when the Israelites were inflicting no injury nor loss upon them, it was an act of injustice to make war upon peaceful persons proceeding, without doing any wrong, to another land.
“But humanity was still more grossly violated by them, inasmuch as they did not spare their own kindred, and thus cast away the feelings of nature. It is plain from Genesis xxxvi.12, that the Amalekites were the descendants of Esau; and hence it follows that they were both sprung from the same ancestor, Isaac. It is true that this command seems but little in accordance with religion, that the people should retaliate an injury done to them. I reply, that they are not stimulated to vindictive feelings in these words, but that they are commanded to punish the sins of Amalek with the same severity as those of the other nations. God appears, indeed, to influence them by private motives when He recounts the cruelty shown by the Amalekites; but we must judge of the intention of the Legislator with reference to His nature, for we know that no angry or hateful passions can be approved by God; and hence it is easy to conclude that the command was such as the people might obey with well-regulated zeal.
“The first origin of the crime is specified, viz., because they ‘feared not God,’ for this must not be taken in its ordinary meaning, but as expressing that they rebelled against God as it were deliberately. For the promise given to Abraham and Isaac could not be unknown to them; but, since Esau, the founder of their race, had fallen from the right of primogeniture (firstborn right), it came to pass that they attempted to bring God’s covenant to nought out of wicked and sacrilegious jealousy; and this is the reason why He unites them with the reprobate nations unto the same destruction.”
(Calvin’s Commentaries, II, 400-1)
「那時，你要將亞瑪力的名號從天下塗抹了，不可忘記。」(申25:19)
當人讀到神吩咐以色列人要全然滅絕亞瑪力人時，或會感到神是一位滿有仇恨的神。容許我與你們分享加爾文對這方面的見解：
“我們先前已看到亞瑪力人是怎樣首先帶敵意攻擊（以色列）人，試圖擾亂他們的旅程；摩西當時也宣告了神對他們的審判。現在，他提醒百姓必須遵行這命令。神是以起誓的方式來宣告，以色列人必世世代代與亞瑪力人爭戰。祂這樣的囑咐祂的百姓，為要報他們受亞瑪力人極殘酷和褻瀆的惡，因為以色列當時對他們絕無惡意，只求獲准路經他們鄰近之地，他們卻攻擊這和平的百姓，實屬不公義的行為。
但若人不放過他們的親屬，就是人性更大的醜惡。創世記36:12清楚的告訴我們，亞瑪力人是以掃的後裔；故此他們同是祖宗以撒的後人。對，神這樣的吩咐叫人為受損而報仇，似與敬虔無關。我卻是這樣回答：這些話不是在乎激發報仇之心，乃是要按亞瑪力人所犯的罪的嚴重性來施予懲罰—就如對列國也是如此。神在重述亞瑪力人的殘暴時，似是激起以色列人的私心，但我們需要按這立律法的(神）的屬性來作判斷。我們知道神不允許憎恨或忿怒的情懷，故此，我們很容易的明白這吩咐是希望百姓帶著自律的情操來遵行的。
這裡首先指出他們的罪是 ‘不敬畏神’ ：這不是普通的不敬畏，乃是指他們刻意的背叛神。因為，他們不可能不曉得神對亞伯拉罕和以撒的應許；但以掃，他們的祖宗，既失去長子的名份，現在他們更因可惡的嫉妒，欲要神的約落空。這是神把他們與拒絕祂的列邦一起聯上，同得被毀滅的審判。”
(Calvin’s Commentaries, II, 400-1)